2 Kings 23:17
Then he said, What title is that that I see? And the men of the city told him, It is the sepulcher of the man of God, which came from Judah, and proclaimed these things that you have done against the altar of Bethel.
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EXPOSITORY (ENGLISH BIBLE)
(17) What title is this?What is yonder monument, or memorial stone? Ezekiel 39:15, “sign.” Jeremiah uses the same term of a sign-post (Jeremiah 31:21, “waymarks”). (See 1Kings 13:29 seq.)

2 Kings 23:17. He said, What title is that that I see? — It was the custom then, as it is now, to set up little pillars or stones by or upon the graves of the higher sort of men, upon which the names of the deceased persons, and some remarkable passages relating to them, were engraven. The king observing a stone or pillar of this kind more eminent than the rest, with an inscription upon it not legible, inquired whose title it was. And the men of the city told him — That is, some of the old inhabitants who had escaped the captivity; and not any of those new-comers, whom the king of Assyria had sent thither. For these could have given no account of the ancient history of the Israelites; neither can we suppose that the sepulchre itself, after so many years standing, could have been distinguishable, had not some pious person or other, with an intent to perpetuate the fact, taken care to preserve and repair it. See the note on 1 Kings 13:1.23:15-24 Josiah's zeal extended to the cities of Israel within his reach. He carefully preserved the sepulchre of that man of God, who came from Judah to foretell the throwing down of Jeroboam's altar. When they had cleared the country of the old leaven of idolatry, then they applied themselves to the keeping of the feast. There was not holden such a passover in any of the foregoing reigns. The revival of a long-neglected ordinance, filled them with holy joy; and God recompensed their zeal in destroying idolatry with uncommon tokens of his presence and favour. We have reason to think that during the remainder of Josiah's reign, religion flourished.What title is that? - Rather, "What pillar is that?" The word in the original indicates a short stone pillar, which was set up either as a way-mark Jeremiah 31:21, or as a sepulchral monument Genesis 35:20; Ezekiel 39:15.17. What title is that that I see?—The king's attention probably, had been arrested by a tombstone more conspicuous than the rest around it, bearing on an inscription the name of him that lay beneath; and this prompted his curiosity to make the inquiry.

the men of the city—not the Assyrian colonists—for they could know nothing about the ancient transactions of the place—but some of the old people who had been allowed to remain, and perhaps the tomb itself might not then have been discoverable, through the effects of time and neglect, had not some "Old Mortality" garnished the sepulcher of the righteous.

What title is that that I see? It was the manner then, as now it is, to set up little pillars or stones by or upon the graves of the higher sort of men, upon which the name of the person, and some remarkable passages relating to him, were engraven. Then he said, what title is that that I see?.... A high and large monument over a grave, with an inscription on it, more remarkable than any of the rest, which made Josiah take notice of it; and the Jews have a tradition, as Kimchi observes, that on one side of the grave grew nettles and thistles, and on the other side odoriferous herbs; which is not to be depended on; but what he further observes may be right, that the old prophet, as he gave orders to his sons to lay his body in the same grave with the man of God, believing his words would be fulfilled, so he likewise gave orders to have a distinguished monument or pillar erected over the grave; and which people in later times took care to support, in memory of the man of God, that thereby it might be known; by which means not only the bones of the man of God were preserved from being burnt, but those of the old prophet also, buried with him:

and the men of the city told him, it is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel; see 1 Kings 13:1.

Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel.
EXEGETICAL (ORIGINAL LANGUAGES)
17. What title [R.V. monument] is that that [R.V. which] I see?] The word is used in Jeremiah 31:21 for ‘way marks’ to guide along a road, and in Ezekiel 39:15 for a ‘sign’ to mark a spot where lay some object needing notice. So that ‘monument’ appears the better rendering, especially as in the reply the people do not speak to Josiah of a ‘title’ but of a ‘sepulchre’.

the sepulchre of the man of God] The prophet of Bethel who had deceived him, brought the carcase of the dead man back to Bethel and buried it (1 Kings 13:29-31) in what must at that time have been a general burial-ground, and on which Jeroboam would never have built his altar.Verse 17. - Then he said, What title is that that I see? rather, What pillar is that that I see? Josiah's eye caught sight of a "pillar" or obelisk (צִיון) among the tombs, or in their neighborhood, and he had the curiosity to ask what it was. And the men of the city told him, It is the sepulcher of the man of God, which earns from Judah (see 1 Kings 13:1). The "pillar" could not have been the actual "sepulcher," but was no doubt a monument connected with it. Many of the Phoenician excavated tombs are accompanied by monuments above ground, which are very conspicuous (see Renan's 'Mission de Phenicie,' pls. 11, et seq.). And proclaimed these things that thou hast done against the altar of Bethel (see 1 Kings 13:2). According to the present text of Kings, Josiah was prophesied of by name, as the king who would defile the altar; but it is possible that the words, "Josiah by name" (יאשִׁיָהוּ שְׂמו), have crept in from the margin. He cleared away the horses dedicated to the sun, and burned up the chariots of the sun. As the horses were only cleared away (ויּשׁבּת), whereas the chariots were burned, we have not to think of images of horses (Selden, de Diis Syr. ii. 8), but of living horses, which were given to the sun, i.e., kept for the worship of the sun. Horses were regarded as sacred to the sun by many nations, viz., the Armenians, Persians, Massagetae, Ethiopians, and Greeks, and were sacrificed to it (for proofs see Bochart, Hieroz. i. lib. ii. c. 10); and there is no doubt that the Israelites received this worship first of all from Upper Asia, along with the actual sun-worship, possibly through the Assyrians. "The kings of Judah" are Ahaz, Manasseh, and Amon. These horses were hardly kept to be offered to the sun in sacrifice (Bochart and others), but, as we must infer from the "chariots of the sun," were used for processions in connection with the worship of the sun, probably, according to the unanimous opinion of the Rabbins, to drive and meet the rising sun. The definition יי בּית מבּא, "from the coming into the house of Jehovah," i.e., near the entrance into the temple, is dependent upon נתנוּ, "they had given (placed) the horses of the sun near the temple entrance," אל־לשׁכּת, "in the cell of Nethanmelech." אל does not mean at the cell, i.e., in the stable by the cell (Thenius), because the ellipsis is too harsh, and the cells built in the court of the temple were intended not merely as dwelling-places for the priests and persons engaged in the service, but also as a dept for the provisions and vessels belonging to the temple (Nehemiah 10:38.; 1 Chronicles 9:26). One of these depts was arranged and used as a stable for the sacred horses. This cell, which derived its name from Nethanmelech, a chamberlain (סריס), of whom nothing further is known, possibly the builder or founder of it, was בּפּרורים, in the Pharvars. פּרורים, the plural of פּרור, is no doubt identical with פּרבּר in 1 Chronicles 26:18. This was the name given to a building at the western or hinder side of the outer temple-court by the gate Shalleket at the ascending road, i.e., the road which led up from the city standing in the west into the court of the temple (1 Chronicles 26:16 and 1 Chronicles 26:18). The meaning of the word פרור is uncertain. Gesenius (thes. p. 1123) explains it by porticus, after the Persian frwâr, summer-house, an open kiosk. Bttcher (Proben, p. 347), on the other hand, supposes it to be "a separate spot resembling a suburb," because in the Talmud פרורין signifies suburbia, loca urbi vicinia.
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